Monday, March 28, 2016

Releasing and Retaining Brokenness

Below is a
rough translation and some initial comments regarding John 20:19-31, the
lectionary gospel reading for the second Sunday of Easter. There are two pericopes here,
the first appearance, with its repetitious proclamations of peace and the
second appearance with the intriguing struggle of Thomas and doubt. I like to
see the Thomas story as an instance of the early church community, empowered by
the spirit to ‘release and retain’ brokenness. I hope that makes sense from the
comments below.

19 Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ
σαββάτων, καὶ τῶν θυρῶν

κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων,ἦλθεν ὁ

Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν.

Then - being evening on that first day of
Sabbaths, and the doors having been shut, where the disciples were for fear of
the Judeans - Jesus came and stood in the midst and says to them, “Peace to you.”

Οὔσης: PAPart gfs, εἰμί, 1) to be, to exist, to
happen, to be present

κεκλεισμένων: PerfPPart gfp, κλείω, 1) to shut, shut up

ἦσαν:
IAI 3p, εἰμί, 1) to be, to exist, to happen, to be present

ἦλθεν:
AAI 3s, ἔρχομαι, 1) to come

ἔστη:
AAI 3s, ἵστημι, 1) to cause or make to stand, to place, put, set

λέγει:
PAI 3s, λέγω, 1) to say, to speak

1.
Re: “first day of Sabbaths,” see the comment on last week’s text, as this
phrase is repeated from v.1 and shows up in every gospel account of the
resurrection (Mk. 16:2, Mt.28:1, Lk.24:1).

2.
The verb is supplied in the common translation of Jesus’ words as “Peace be with you.”

20
καὶτοῦτοεἰπὼνἔδειξεντὰς χεῖραςκαὶτὴνπλευρὰναὐτοῖς.ἐχάρησανοὖν

οἱμαθηταὶἰδόντεςτὸνκύριον.

And having said this he showed the hands and
side to them.Then, the disciples were
overjoyed having seen the Lord.

εἰπὼν: AAPart nms, λέγω, to say, to speak

ἔδειξεν: AAI 3s, δεικνύω,to show,
exhibit

ἐχάρησαν: API 3p, χαίρω, 1) to rejoice, be glad2) to rejoice exceedingly3) to be well, thrive4) in salutations, hail!5) at the beginning of letters: to give one
greeting, salute

ἰδόντες: AAPart nmp, ὁράω, 1) to see with the
eyes2) to see with the mind, to
perceive, know

1.
Jesus shows the disciples his scars and it moves them from φόβον (v.19,
fear) to χαίρω (rejoice). This is a key moment, not only with respect to what
follows with Thomas, but with respect to the key role that ‘seeing’ plays in
John’s story. One example is the story that immediately precedes this story,
when the Beloved Disciple went into the tomb and saw and believed (καὶ εἶδεν καὶ ἐπίστευσεν, v.8).

2. I consider it one of the gifts of the Christian
tradition that every gospel account of the resurrection includes Jesus’ scars.
Perhaps one role of the scars is to rebut docetic arguments that Jesus did not
really suffer and die on the cross, but only appeared to do so. For me, it is
less a matter of “proof” and more a matter of telling the story with
authenticity and hope – Friday really did happen, but there is more.

21
εἶπενοὖναὐτοῖς [ὁἸησοῦς]πάλιν,Εἰρήνηὑμῖν:καθὼςἀπέσταλκένμεὁ

πατήρ,κἀγὼπέμπωὑμᾶς.

Then [Jesus] said to them again, “Peace to
you; just as the father has sent me, I also send you.”

εἶπεν: AAI 3s, λέγω, to say, to
speak

ἀπέσταλκέν: PerfAI, 3sg ἀποστέλλω to order (one) to go to a place appointed

πέμπω: PAI, 1sg ἀποστέλλω to order (one) to go to a place appointed

1. There are numerous references throughout John’s gospel to Jesus
having been “sent” by God. Most notably it is repeated in Jesus’ prayer in
c.17.

22 καὶ τοῦτο εἰπὼνἐνεφύσησεν καὶ λέγει αὐτοῖς, Λάβετε πνεῦμα ἅγιον:

And having said this, he breathed and says to
them, “Receive a holy spirit.”

εἰπὼν: AAPart, nms λέγω, to say, to speak

ἐνεφύσησεν: AAI 3sg, ἐμφυσάω, to blow or breathe upon

λέγει:
PAI 3s, λέγω, to say, to speak

Λάβετε:
AAImpv 2p, λαμβάνω, 1) to take

1.
The lexicons greekbible.com and the Zondervan Analytical Greek Lexicon say that
ἐνεφύσησεν is rooted in the verb ἐμφυσάω, which, greattreasures.org says, “[has]
in view the primary meaning of the words רוּחַ and
πνεῦμα.” I’ll have to take that as true, but the aorist singular form here,
ἐνεφύσησεν, looks like the root could be νεφύσ, which sounds like a
transliteration of the Hebrew nephesh, the word for soul/mind. Would one
of you Hebrew scholars help me make this connection or disabuse me of it?

2.
If this word is etymologically related to πνεῦμα, then it would be consistent
to make Jesus’ words, “Receive a holy breath.” “Breath” is always a possible
choice for πνεῦμα.

3. Regarding the spirit, see John 7:38-39:
“Whoever believes in me, as the Scripture has said, 'Out of his heart will flow
rivers of living water.' Now
he said this about the spirit, which believers in him were to receive; for
as yet there was no spirit, because Jesus was not yet glorified.” In our
pericope, Jesus has been “glorified” and breathes the spirit to them. To get a
fuller sense of what John means by “glorify,” see the stories of Jesus washing
the disciples’ feet in c.13 and Jesus’ prayer in c.17, both of which have
repeated references to it. In the next chapter, Jesus speaks of how Simon Peter
will “glorify” God through his death.

4.
Here is an interesting pattern:

19:
“Peace to you”

20:
“Having said this, …”

21:
“Peace to you”

22:
“Having said this, …”

23
ἄντινωνἀφῆτετὰςἁμαρτίας ἀφέωνταιαὐτοῖς,ἄντινωνκρατῆτε

κεκράτηνται.

If you would release the sins of any, they
are released to them; if you would retain, they are retained.

ἀφῆτε: AASubj 2p, ἀφίημι, 1) to send away1a) to bid going away or depart1a1) of a husband divorcing his wife1b) to send forth, yield up, to expire1c) to let go, let alone, let be1c1) to disregard1c2) to leave, not to discuss now, (a
topic)1c21) of teachers, writers and
speakers1c3) to omit, neglect1d) to let go, give up a debt, forgive, to
remit

ἀφέωνται: PerfPI 3p, ἀφίημι (see above)

κρατῆτε: PASubj 2p, κρατέω, 1) to have power, be
powerful1a) to be chief, be master of,
to rule2) to get possession of2a) to become master of, to obtain2b) to take hold of2c) to take hold of, take, seize

κεκράτηνται: PerfPI 3p κρατέω (see above)

1.
The word ἀφίημι is often translated “forgive,” especially when it is used in
relation to “sin” (ἁμαρτία). But, as one can see above, the potential
definitions are quite varied and ‘forgive’ is not among the first choices. It
may be that in the Christian church we have a more moralistic understanding of
‘sin’ than in the first century. What if ἁμαρτία means “brokenness,” rather
than some kind of moral failing, often associated with ‘sin’? What would be the
meaning of Jesus’ gathered followers having the spirit and power to “release”
or “retain” brokenness?

2.
This seems to be the whole point of receiving the holy breath/spirit from Jesus
– to release or to retain ἁμαρτία. Is this John’s version of the church’s commission?
It is certainly not in the imperative voice, implying that the church is sent
to go and release sins or to retain sins. It is in the subjunctive mood – “if
you do this, this happens; if you do that, that happens.” It may be less of a
commissioning and more of a statement, even a warning – “This holy breath
empowers you to do this, or to do that.”

24
Θωμᾶςδὲεἷςἐκτῶνδώδεκα,ὁλεγόμενος Δίδυμος,οὐκἦνμετ'αὐτῶνὅτε

ἦλθενἸησοῦς.

But Thomas, one out of the twelve, who is
called the twin, was not being with them when Jesus came.

λεγόμενος: PPPart nsm, λέγω, 1) to say, to speak 1a) affirm over, maintain
1b) to teach 1c) to exhort, advise, to command, direct 1d) to point
out with words, intend, mean, mean to say 1e) to call by name, to call,
name

ἦν:
IAI 3s, εἰμί,
1) to be, to exist, to happen, to be present

ἦλθεν:
AAI 3s, ἔρχομαι,
1) to come

1. This verse begins, in my view, the second story in our pericope.

2. One commentator suggests that, if we did not know Matthew and
Luke, it would appear that Thomas is Jesus’
twin. I’m feeling a sequel to The Da
Vinci Code coming.

Then the other disciples were saying to him,
“We have seen the Lord.”But he said to
them, “Unless I see in his hands the mark of the nails and insert my finger
into the mark of the nails and insert my hand into his side, I will not
believe.”

ἔλεγον:IAI 3p, λέγω, 1) to say, to speak

Ἑωράκαμεν: PerfAI 1p ὁράω, 1) to see with the eyes2) to see with the mind, to perceive, know

εἶπεν:
AAI 3s, λέγω, 1) to say, to speak

ἴδω: AASubj 1s, ὁράω, 1) to see with the
eyes2) to see with the mind, to
perceive, know

βάλω: AASubj 1s, βάλλω, 1) to throw or let go of
a thing without caring where it falls...2) to put into, insert

πιστεύσω: AASubj 1s, πιστεύω, 1) to think to be true,
to be persuaded of, to credit, placeconfidence in1a) of the thing
believe

1.
Just to be clear, Mary had already told the disciples “I have seen the Lord”
but they are overjoyed when they see the hands and side. In this story, the
disciples say “We have seen the Lord,” but Thomas cannot accept it until he,
too, sees the hands and side. To me, the point of this story is not that Thomas
is the disbelieving holdout because
he needs to see evidence before he believes. I think there is more to Thomas’
“doubt” than a lack of evidence.

2.
I’m curious about the use of the imperfect form of ‘to be’ (with a negative
particle οὐκἦν, “was not being”) in v.24 and the imperfect form of ‘to
say’ (ἔλεγον, “was saying”) in v.25. It would have been easy to use the aorist
tense to say that Thomas wasnot with them, right at the moment that
Jesus first arrived. But, by using the
imperfect tense, John may be saying that Thomas was no longer with them when Jesus came the first time, as if he
had given up on following Christ, with them, after the crucifixion.
Likewise, if they had only said to Thomas, “While you were out getting bagels
one day, Jesus came,” the aorist tense would suffice. But, the imperfect, “were
saying” implies ongoing past action. Perhaps they were trying over and over to
convince Thomas to return. Finally, Thomas threw down the gauntlet, “I’ll come
back, but unless I see and touch, etc., I won’t believe it.” I guess I’m seeing
the possibility that this was an
extended conversation about Thomas’ participation in the community, and not
just that Thomas happened to miss out on the first visit.

3.
The term βάλλω is a bit more than ‘to place’ something. It is the world that is
used to throw, toss, and to cast, as in casting out demons.

26
Καὶμεθ'ἡμέραςὀκτὼπάλινἦσανἔσωοἱμαθηταὶαὐτοῦκαὶΘωμᾶςμετ'

αὐτῶν. ἔρχεταιὁἸησοῦςτῶνθυρῶνκεκλεισμένων,καὶἔστηεἰςτὸμέσον

καὶεἶπεν,Εἰρήνηὑμῖν.

And on the eighth day again his disciples
were inside and Thomas being with them.Jesus enters
the locked doors and stood in the midst and said, “Peace to you.”

ἦσαν:
IAI 3p, εἰμί, 1) to be, to exist, to happen, to be present

ἔρχεται: PMI 3s,
ἔρχομαι 1) to come1a) of persons1a1) to come from one place to another, and
used both ofpersons arriving and of
those returning

κεκλεισμένων: PerfPassPart, gfpl, to lock, close up, shut

ἔστη: AAI 3s, ἵστημι, 1) to cause or make to
stand, to place, put, set1a) to bid to
stand by, [set up]1a1) in the presence
of others,

εἶπεν:
AAI 3s, λέγω, 1) to say, to speak

1.
I am translating ἔρχομαι as ‘enters’ instead of ‘comes’ because it is in the
middle voice.

2.
“and Thomas with them.” Thomas has been reconciled to the community. Perhaps
the business of receiving the spirit for releasing and retaining is all about
reconciling others to the community.

27
εἶτα
λέγειτῷΘωμᾷ,Φέρετὸνδάκτυλόνσουὧδεκαὶἴδετὰςχεῖράςμου,

καὶφέρετὴνχεῖράσουκαὶ βάλεεἰςτὴνπλευράνμου,καὶμὴγίνουἄπιστος

ἀλλὰπιστός.

Then he says to Thomas, “Place your finger
here and see my hand, and place your handhere and insert [it] onto
my side, and do not become unbelieving but believing.” [or “do not
be/become an unbeliever but a believer.”]

λέγει: PAI 3s, λέγω, 1) to say, to speak

Φέρε: PAImp 2s, φέρω, 1) to carry1a) to carry some burden1a1) to bear with one's self1b) to move by bearing; move or, to be
conveyed or borne, withthe suggestion
of force or speed

βάλε:
AAImpv, 2s, βάλλω, 1) to throw or let go of a thing without caring where it
falls ...2) to put into, insert

1.
I strongly disagree with the NIV’s translation of Jesus last phrase as a
separate sentence that reads, “Stop doubting and believe.” The words
ἄπιστος and πιστός are not verbs; they are adjectives, modifying the verb
γίνομαι. (Or, they could be predicates.
They are in the nominative case because because the verb γίνομαι can take a
nominative predicate.) The verb γίνομαι is in the middle/passive voice, which
is not uncommon in John’s gospel. Its primary meaning is ‘to become’ but it can
simply mean ‘to be’ or it can take on many shades of meaning. This is the verb
that the KJV often translates “it came to pass,” because it points to a state
of being, rather than a particular action performed by a particular person. I
don’t think γίνομαι really fits into our typical patterns of ‘active’ v.
‘passive’ v. ‘middle’ verbs, where the actor and action are clearly identified.
In this case, however, γίνομαι is in the imperative mood, which we customarily
see as a very direct demand of the actor/action. How do we reconcile the
imperative mood with the nature of the verb γίνομαι and the middle/passive
voice? I’m not entirely sure, but I do feel the NIV’s translation skips over
the thickness of the words and grammar in order to present this as a dual
command. Simply commanding someone to be in a state of faith or doubt sounds to
me like commanding someone to “Be happy!” Faith and doubt are more complex than
that.

28
ἀπεκρίθηΘωμᾶςκαὶεἶπεναὐτῷ,Ὁκύριόςμουκαὶὁθεόςμου.

Thomas answered and said to him, “My lord and
my God.”

ἀπεκρίθη: API 3s, ἀποκρίνομαι, 1) to give an answer
to a question proposed, to answer

εἶπεν:
AAI 3s, λέγω, 1) to say, to speak

1.
The term “lord” seems to be a term that is often used to show respect, like
“Señor” in Spanish. But, to declare Jesus “my Lord” might be Thomas’ way of
declaring Jesus to be his ultimate ruler, as opposed to Caesar, for whom this
term was often used. Moreover, to call Jesus “my God” would be blasphemous for
a Jew. This is no small declaration. No wonder Thomas needed to work this
through. If Thomas had left the community, this declaration could be his
becoming (again) a disciple.

Jesus says to him, “You have seen me
you have believed.Blessed those who
have not seen and who have believed.”

λέγει: PAI 3s, λέγω, 1) to say, to speak

ἑώρακάς: PerfAI, 2sg ὁράω, 1) to see with the
eyes2) to see with the mind, to
perceive, know

πεπίστευκας: PerfAI, 2sg πιστεύω, 1) to think to be true,
to be persuaded of, to credit, placeconfidence in1a) of the thing
believed

ἰδόντες: AAPart npm, ὁράω, 1) to see with the
eyes2) to see with the mind, to
perceive, know

πιστεύσαντες: AAPart npm, πιστεύω, 1) to think to be true,
to be persuaded of, to credit, place confidence in 1a) of the thing believed

1.
Somewhere in the transmission of the Greek text, someone decided that the word ὁτι (“that”
or “because”) should be capitalized and set off with a comma. That is not part
of the original text, but an interpretive judgment that was made along the way.
Likewise, the question mark is someone’s judgment that this is a question
followed by a statement. However, ὁτι is often used as a way of setting up
a quote and can go un-translated. If that were the case here, Jesus’ words could
read as two statements: “You have seen me and have believed. Blessed those who
have not seen and believed.” The reason I want to offer this possibility is to
say that Thomas’ path may be one way of embracing Jesus, while the path facing
John’s readers may be the other. By placing two statements side-by-side,
perhaps the gospel is simply acknowledging that there are two authentic ways of
embracing faith – one is through seeing and the other is through not seeing. In
fact, the “blessing” that is conferred on those who will never see and touch
Jesus’ body may be a way of assuring them that their path of not seeing or
touching is as valid as Thomas’ path of seeing and touching. (One could argue
that the “blessed” suggests the path of not seeing or touching is more valid. If, however, the question
asked by John’s readership is whether belief is possible at all without seeing
or touching, then the “blessed” may not be privileging their path but assuring
them that their path is equally valid.)

2.
There is no main verb in the latter part of this verse. Perhaps the verb ‘to
be’ (“are”) is implied, because the οἱ follows the μακάριοι, making μακάριοι
the subject and οἱ the predicate nominative. I guess. In any case, the οἱ is
the definite article for “who have not seen and who believe.”

3.
This sentence is set up as a chiasm. But, a true chiasm would posit seeing and
believing against not seeing and not believing. This one has
seeing and believing, then not seeing and yet
believing. I believe this is a dramatic ending to John, summarizing all that
Jesus has said before about “seeing and believing,” both positive and negative.

4.
On this point, see the article, “The Faith of the Beloved Disciple and the
Community of John 20”, by Brendan Byrne (Journal for the Study of the New
Testament, Feb., 1985, p.89). One comment in particular sums up Byrne’s point,
I think: “'Sign' faith is, of course, variously evaluated in John's Gospel. But
where such faith is negatively rated (e.g., 2.23-24; 3.2-3; 4.45-48; 6.14-15;
7.3-7) the problem is not so much that a sign initiates the process of faith as
that the preoccupation with the sign proceeds from purely human categories and
needs in a way that obscures rather than serves the divine revelation in
Jesus.”

Indeed
Jesus made many other signs in the presence of the disciples [of his], which
are not having been written in this book;

ἔστιν: PAI 3s, εἰμί, 1) to be,
to exist, to happen, to be present

γεγραμμένα: PerfPPart npm, γράφω, 1)
to write, with reference to the form of the letters1a) to delineate (or form) letters on a
tablet, parchment,paper, or other
material

1. I wonder if this is an acknowledgement of
other gospel texts. I’ve often felt that whoever wrote this gospel knew the
Gospel of Mark to some extent.

2. If nothing else, this verse shows that “signs”
themselves are not an indication of weak faith. I worry that too many sermons
coming out of this pericope imply that wanting or needing some sort of ‘sign’
to retain one’s faith is contrary to the gospel. John has a very layered and
sophisticated approach to the relationship between signs and faith.

31ταῦταδὲγέγραπταιἵνα πιστεύ[ς]ητεὅτιἸησοῦςἐστινὁΧριστὸςὁυἱὸς

τοῦθεοῦ,καὶἵναπιστεύοντεςζωὴνἔχητεἐντῷ ὀνόματιαὐτοῦ.

yet
these things have been written in order that you might believe that Jesus is
the Christ the son of God, and in order that while believing you may have life
in his name.

γέγραπται:
PeftPI 3p,
γράφω, 1) to write, with reference to the form of the letters1a) to delineate (or form) letters on a
tablet, parchment,paper, or other
material

πιστεύ[ς]ητε: AASubj 2p, πιστεύω, 1)
to think to be true, to be persuaded of, to credit, placeconfidence in1a) of the thing believed

πιστεύοντες: PAPart nmp, πιστεύω, 1)
to think to be true, to be persuaded of, to credit, placeconfidence in1a) of the thing believed

ἔχητε: PASubj 2p, ἔχω, 1) to
have, i.e. to hold1a) to have (hold) in
the hand, in the sense of wearing, to have(hold) possession of the mind (refers to alarm, agitatingemotions, etc.), to hold fast keep, to have
or comprise orinvolve, to regard or
consider or hold as

1. The point of vv.30-31 seem to be building on
the comment of v.29. The disciples saw signs and believed, but the readers do
not have the signs of Jesus’ hands and side. Still, they can believe because
they have these writings. Through them, John’s community can believe as authentically
as the disciples and can have life just like the disciples.

2. I think this is the original ending of John’s
gospel, with c.21 as a later addition.

6 comments:

Hi again,Four comments:1) thanks, again, for sharing your work. It has blessed me.2) I still lean toward the scars being proofs they weren't seeing a ghost. However, your comment made me think about resurrection bodies in general and whether we keep any scars from this manifestation of our lives. If not, then Jesus kept his for proof to the apostles that it had all been real and not a dream or ghost.3) The whole sending thing--Father sends Jesus, Jesus sends apostles, apostles send (or not) sins/brokenness. I like your thought about their first act of "releasing" was to get Thomas back. We release to gain and retain to lose. Sounds familiar...did someone say that somewhere?4) Thomas wasn't any worse than the others who didn't believe before they saw. He was just dumb enough to say it out loud. But you raise an interesting point as to why he wasn't there with them. Did he get the breathing they got? Inquiring minds want to know!

Your comment on v.21 supposes that Jesus shows the disciples his scars. But the text merely says he showed them his hands and side. Is it conceivable that Jesus showed his *wounds*? After all, a week later the hands and side are open enough for Thomas to insert his hand.

I don't know if we can answer this question textually. One distinction I have in mind between a 'wound' and a 'scar' is how each responds to touch, so perhaps I should save the word "scar" for the encounter with Thomas a week later. Part of how I see Easter is that it is when God changes wounds into scars. I'm not sure of the precise point of difference between a wound and a scar. I suppose it has to do with how much new flesh has grown over the wound. But, given that this story is about a body that was dead and is now living, perhaps our customary expectations are beside the point. Hmm..

Is ἁμαρτία abstract, or does it imply sinning *against* someone? I'm playing with your idea of brokenness, and thinking that if sinning is transitive, then the brokenness applies to the relationship; and that if sinning is intransitive, then the brokenness applies to the person/subject, which is what I think you imply.

In this instance, v.23, the emphasis is on "the sins" as a noun, rather than what the nature of the verb 'to sin' is. And in the first clause, the sins are released "to them." I think the emphasis on the releasing/retaining is on the one with the sins, rather than one who may be the aggrieved by the sin. Maybe the noun 'sins' is nicely vague enough to refer to both the transitive and intransitive forms of sin - one's own brokenness or the brokenness that one causes to others. Great to hear from you. Hope you are well.

If you want to leave a comment using only your name, please click the name/url option. I don't believe you have to sign in or anything like that by using that option. You may also use the 'anonymous' option if you want. Just be nice.

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This blog is a weekly translation of a text from the Revised Common Lectionary.It is my rough translation in bold with some initial comments in blue, all of which are subject to change as we journey together. That's why I welcome your comments.